Вступление на срединный путь (текущий курс, Аризона), занятие 82

[Speaker 1]
So right before this, the other guy said, you don't have to what? To do what? Yeah, you don't have to see emptiness directly to get rid of your mental fixation.

You're going to fall asleep. Yeah. I always make it loud enough that you can't fall asleep.

OK. Then we said, oh, if you don't have to see emptiness directly, maybe it's enough to see that you're not in control of your body and your mind, much less your friends and your partners and your kids. All right?

You're not in control of your own arm. You can't control, ultimately, you can't control whether you can lift your arm or not. There will come a day.

So what's the gaccha when you realize that? What's the gaccha? What's gaccha mean?

Yeah, it means a thing you say doesn't exist, like a two-headed purple elephant 70 feet tall running through this room right now. So gaccha means the thing that emptiness is empty of. And by necessity or by nature, it would be something that didn't exist, never existed, never could exist.

That's the ironic thing about emptiness, right? We have all of our pain in our life because we are grasping onto something that could never exist. It's not like a misperception, you know, you thought this guy was your enemy, but it turned out to be the other guy.

Emptiness that this guy's proposing. This guy's saying, you don't have to see that's not your projection. You just have to see that Rob's not in control of his body and his mind, which we knew already.

Right? You just have to see that. So what's the gaccha?

What's the gaccha then? Describe to me an imaginary thing that's the gaccha. Yeah, a person who can control their world and their body, you know?

I'm not going to catch a cold tomorrow. You know, like I'm going to do yoga and I won't hurt my neck. I'll be skinny and strong in three weeks.

Right? And my partner will speak nice to me tomorrow. Like that.

You know? All those things don't exist, right? You can't guarantee it, right?

That's a gaccha. So does it help to understand those things? Does it stop your mental afflictions?

He says two things. He says two things. Does it stop your mental afflictions?

Manifest mental afflictions. You know, if you're mad right now that you still have a cold, right, Ningbo? Like if you're upset that you still can't get over.

Like even Dr. Moore, you even submitted to the stupid antibiotics that you never want to take because you're a natural person, you know? But just it went on so long and you took them and then you finished them and then suddenly you got a relapse, right? So like right now, he's not going to get upset, right?

I mean, manifest upset because he knows it's karma. He can't do anything right now about it. He doesn't control the condition of his body.

So of course he didn't get upset this week, right? One. And then two, reshik not upset.

Reshik not upset means what? For a while, OK? For a while.

Because that one doesn't last so long, you know? Like, OK, are you convinced me I'm not in control of my body but I'm still pissed off that I'm sick, you know? OK?

Like it helps for a while, but it doesn't stop being upset forever. The other kind of emptiness does, OK? But this guy said, you don't have to see emptiness directly to stop all your mental afflictions, your negative thoughts.

That was his position, right? So we said, oh, you're one of those people who says you just have to see that you're not in control of your body and your mind, right? He says, yeah.

And we say, oh, you think you're going to get to nirvana like that, which means get rid of all your negative thoughts, right? He says, yeah. And we say, a kind of understanding about yourself that's only going to remove your upsetness for a couple hours is going to pop you into nirvana.

He says, and what's he say? He says, according to Betz, here's Betz's translation. If that's true, what's, say, dunna?

Dunna. Dunna. Dunna.

What's du mean? Yeah, it means desire, or it can mean desire, but it also means I agree. It can also mean you're stupid, duh.

OK, but that's not this one. OK, so dunna means if you buy that idea, which is what? We said two things.

We said two things. You agree that by understanding that you don't control your body, your illness might go on longer than you thought, and you shouldn't get upset for a while. Yeah, I agree.

I understand that. And you also agree that that kind of thinking can make you reach nirvana. He said right.

Got it? OK? Just by understanding that.

Forget all this projection stuff. Forget karma stuff. It's like this kind of Buddhist Zen thing, you know?

I am not in control. Be calm. Enter, what do they call that?

Satori. Enter satori. You know, be calm.

You can't control your body. Your body will get old. Your body will fall apart.

Your body will go on with its illness. Just chill. No more mental affliction.

Boom, satori. You're into nirvana. OK?

That's his position. He accepts that. He said duh.

We say dunna. If you say that, then let's read together. Ready?

One, two, three. Kang, sak, rang, kya, tu, pe, je, yu, ki, to, wa, mun, sun, du, to, ma, tak, tu, du, wa, to, ba, ha. OK?

Which means, let me see. That's good. That's pretty good.

Her translation's pretty good. So, tau means what? When you end with tau, tau, are you telling me, OK, are you telling me that, kang, sak, rang, kya, tu, pe, je, yu, ki, to, wa, mun, sun, du, to, pa, to, pa, when you realize directly that you ain't in control of your body and mind, that it's not self-standing and self-sufficient, you know, substantial, then, de, ma, tak, tu.

What's ma, tak, tu? De, ma, tak, tu. Huh?

Ma, tak, tu. Right after that. De, ma, tak, tu means right after that.

De, ma, tak, tu, jo, ta, ba, ta. Jo, wa, what's nam, ta, what's tar, pa? Yeah, freedom, meaning?

Nirvana. Ta, ba, ta. Are you telling me, you know, like, in the next instant after, after Nyingbo realizes that no matter how much medicine he takes, he's not going to get better unless his karma, you know, like he's not in control of his body, you know.

So the minute he understands that directly, he's going to achieve nirvana? Are you telling me that? What's he always say between there?

What's he always say after that? Ji ji, say ji ji. Ji ji.

Why are you accusing me now? I didn't say that. Ji ji, okay.

Say ji ji. Okay, ji ji means why? Why?

I didn't, I didn't say that. What didn't he say? What didn't he say?

That you, I never said that you would, what? Right after you figure out you're not in control of your body. Okay, all right.

Ta, ba, ta. Why, why do you say that? Say ta, ba, ta.

Ta, ba, ta. Because you agreed. Because you agreed.

What did he agree to? I'm going to demand that you pay attention and figure out where you are. What did he agree to?

He agreed to two things. Yeah, he said you can attain nirvana just by understanding that you're not in control, which stops your mental afflictions for a while and only their manifest form, meaning not their bachaks, not their seeds, okay, not the seeds. Do you have the seeds to murder six million people in gas chambers?

You have. You just didn't have a chance yet. It didn't, it didn't come up in your life, in your culture, you know.

We all have that seed. If you're in the desire realm, you have this seed. If you're here and you're not a deity or something like that, you have that seed.

That's much harder to get rid of, right? You say, I'm a patient person. I never get angry.

Oh, you didn't meet my friend, you know. Okay. Like that.

All right. You know, all right. Okay.

I don't have any desire. There's no cute boys in the room. I mean, what do you want?

Okay. When the object presents itself, will it grow or not? Do you have the seed or not?

That's a different question. Okay, dinner. Dinner.

Sure. Say, doona. This is the second doona.

What does it mean now? If you agree to what? But what?

Come on. That was cheap. Yeah.

Yeah. So, he changed his mind. He said, yeah, oh yeah, I did agree back then.

I did agree to those two things that Ritesh spoke about. Yeah, oh, oh, I forgot. Yeah, okay, I agree.

Agree to what? Yeah, you do reach nirvana right after that realization. Why are we accusing him of that?

Think about it. Think about what he said the first time. I'll repeat it to you, OK?

He said, when Ningbo realizes he's not in control of his body, then for a while, he must reach nirvana in like 15 minutes. Why? Because it doesn't last.

Yeah, it doesn't last. Got it? That's why we're accusing him of that.

Because what she said, what Eva said, it doesn't last. He admits it doesn't last. But he said he reaches nirvana.

So in the 15 minutes that he's thinking of clearly, he must reach nirvana. Because after that, the seeds reassert themselves. And then he's upset again about being sick.

God, Michael Moore gave me these cruddy, and if I had diarrhea for three days, still didn't get better, you know? It came back because the seed's not gone, right? So in the 15 minutes of clarity, he said, kyu rang gi luk la, nyang de toppa, gyu mi nyam, gyu mi nyam, gyu mi nyam.

Yeah, that can happen. Why not? In terms of the five paths.

Yeah, there's a path of habituation. There's a fourth path. What are the paths?

Sei tsong, gyor, tong, tong, milok. Generally. Gyor lang.

Start to get ideas about what emptiness might be and how it might help you. Tong lang. See emptiness directly.

Gom lang. Use that information to get rid of your mental afflictions. Sipa len dum bawa.

Say sipa. Sipa. Len dum bawa.

Len dum bawa. What's sipa len dum bawa? Seven more lifetimes if you're lucky.

[Speaker 2]
Okay?

[Speaker 1]
Seven more lifetimes if you're lucky. Spend that where? Gom lang.

Ma yin ba ta. Oh, by the way, that's Abhidharma system also. Fifth chapter.

Sixth chapter. Ma yin ba ta. No, it's not because rang kya tuk pa zeyo gyi tong wa tok ma tak du chok wa nyam de to be chir.

Huh? Yeah, because you achieve nirvana right after you see that you're not in control. What are you talking seven lifetimes at the best?

You're talking seven minutes at the worst. Okay? Right?

Okay? Even in your own system. Got it?

Even in your own system. Okay? Even in your own system.

All right? Okay, let's go put that over here. Okay?

Got it? Okay? Because you agree.

But if you agree to this now, it would be wrong. Because even in your own system, seeing and attaining nirvana never happens. What?

To nyam. At the same time. Okay?

Got it? Let's read this part together. I'll get it up in a minute.

One. Two. Three.

Da. Who went up? Raise your hand.

Who went down? Raise your hand. What's it mean if you go up?

Da ta? It is so. Okay, hear your voice?

It is so. What happens if you go down? Da ta.

Then you start another are you telling me thing. Okay? What's...

Which one is it probably given the last English that we had? Even in your own system it doesn't say that. Now he's saying, my system doesn't say that.

We say, it does too. Okay, so we're going up. Okay, let's do it again.

One. Two. Oh, sorry.

One. Two. Three.

Da ta. Day. Knee.

Lay. No. Mo.

Bong. Day. To.

Na. Day. Day.

Ma. Ta. To.

Day. Gear. Row.

Share. Soon. Day.

Yeah. Okay? How do you want to translate da ta?

What did he say? It's not my system. What do we say?

It is so, okay, because he's quoting a book. What's it called? What's the book called?

That would be den ni. This is te ni. It means suchness, but it can also mean that same book.

It is so because the very same book says, why did he say such mental afflictions? Yeah. Temporary manifest mental afflictions.

If he was to get liberated because he had half an hour of clarity about his medication after the translator class, that kind of mental afflictions, and if he were going to get liberated from that, from something that wears off in half an hour, right? If that's going to lead him eventually to nirvana, then it should happen in that moment, okay? Because you agree that it's never more than temporary.

And you say that it's going to lead him to nirvana. So, boom. Let it happen in the first temporary time.

Got it? Say sumatha. Are you telling me some scripture says that?

Are you telling me that's a quotation from scripture? Duh. Yeah.

What scripture? Chenju. In English?

Oh, ha, ha, ha, okay. You get scared, like Geshe Thubten Rinchen goes, okay. So, Chenju Chöchen.

Bodhisattva Chöchen. Let's talk about that book. The Ten Mahāyāna Books.

I guess it's not a Mahāyāna book. Shucks. I guess the greatest Mahāyāna classic of all time.

Not a Mahāyāna book. Huh? Bodhisattva Chöchen.

Nungi Dhūkṣe Yīmbé Chö. Because we're using it to prove a point. So, you have to come back with, oh, just because you use a book to prove a point, it's not a Mahāyāna scripture?

Let's go. Just because you use a scripture to prove a point? You can say it in Hebrew, I don't care.

It's not a Mahāyāna scripture? Yeah. In this case, yes.

Because Chenju Chöchen, my bitch. What's that? The other guy's not Mahāyāna.

We said the other guy's Abhidharma. So, what, are you going to quote him a Mahāyāna scripture to prove something? He doesn't accept Mahāyāna.

Come on, Kīrūpten Badarge. He's not Mahāyāna. And you're saying, oh, it must be like that, because Master Śāntideva, the ultimate Mahāyāna guy, said so.

He doesn't like Master Śāntideva. Well, you have to write him. Sometimes Lama Kṛṣṇa asks me, well, how come?

And I say, well, write to Kīrūpten Badarge. You know, 16th century sermon. You know, you could put, what do you call that?

When you're staying at Varanasi, but you just pick it up at the post office? Huh? Yeah, general delivery, ceremony, 1500s.

Okay. Okay. Let's, let's read it together.

One, two, three. Śeṅyāng Yeshe de de ngön gyurwa hwangbe sena gyurwa nyamde topa ma yinpa Let's, let's translate it, and then you tell me whether we should be going up or not. Okay?

Śeṅyāng Moreover, moreover, okay, moreover, Yeshe de, that kind of wisdom, what kind of wisdom? The understanding that I'm not in control of my body. The understanding.

Now he calls it a wisdom, right? That's cool. It is a wisdom.

Is it the perfection of wisdom? Ngön gyurwa hwangbe sena, when that wisdom acts to eliminate the manifest form of that, okay? Got it?

When, when that wisdom, de, acts to eliminate the manifest form of that, meaning, what's that? What's this, what's this that? This that is those mental afflictions.

Yeah. What's this that? That wisdom.

Got it? Okay. When that wisdom eliminates those mental afflictions in their manifest form, you achieve nirvana or liberation, right?

Liberation or nirvana, okay? Mahi, it ain't so. It ain't, that ain't the way it is.

Now, I, I use, does, does, rang lu, does our guy believe it or he doesn't believe it? He believes it. You can't achieve nirvana that way.

So he has to go up or down. You decide, let me know when you're ready. That's a debating technique, by the way, see?

There's two guys and they give the opposite answer at the same time and you're like, okay, you guys just talk it over and I'll be back in a while, you know. What do you think? He goes up.

Why? Because the other guy broke down and said, you're right, you're right. I did say that.

Oh, okay, I did say that. He will reach nirvana just by understanding when the, when the, what do you call it? The day after he takes the last pill of the antibiotics and nothing's still happening.

Yeah, he understands he's not in control of his body and then he achieves nirvana. Right. And then we say, mayim bah.

Huh? No, it's not. Okay?

No, it's not, right? Hmm. Right?

Isn't that true? Which one? Oh, right.

No, kinds of mental afflictions. Types of mental afflictions. Okay, but you can do it either way.

Say, dam ka. Dam ka. What's dam ka?

Dam ka means a spelling in Tibetan that's acceptable either way. It's like color, C-O-L-O-U-R or C-O-L-O-R, okay? But much more common in Tibetan.

Okay, let's read it together. It's kind of long. One, two, three.

NYAM SHAK DE TSE NA GANG SA DE GYUR LA TOP PA NGON GYUR WA DE ME KYANG NYAM SHAK DE LE LANG JE SU DE GYUR LA TOP PA NGON GYUR WA GYI WE CHUR THANG GANG SA DE GYUR LA PEN CHE GYUR LE NYU PA MA NYAM PA GYUR ME CHUR Okay. What's NYAM SHAK? Samapatti.

Yeah, I like to translate it as balanced meditation or deep meditation. NYAM means balance, right? Balance between what and what?

Say, CHING WA and GUR PA. CHING WA GUR PA The gross form of CHING WA? You just ate dinner and you sat down to meditate.

You just ate dinner and you sat down to meditate. And then you're like, okay, gross form. Subtle form.

Like, just spacing out. Subtle form of DAL MA. Mistaken for meditation by many schools.

You're not thinking anything clear. You have no clarity of thought. You're sitting still.

Your body's fine. And you're just spacing out. You're just like in a zone.

In this zone, right? And it makes you stupider, right? A person who's really meditating well, when they go to work, they're like, boom, boom, boom.

Oh, solve problem. Solve problem. They call them SHATKARA.

What is that? SHATKARA. SHATTAKARA.

They can do a hundred things at once. They have a special name for them. You know, they're like, oh, boom, boom, boom, boom, boom.

Oh, yeah. Boom, boom, boom, boom, boom. But if you're doing subtle dullness meditation, you're like, yeah.

What's that problem again? Okay. No, you can tell.

You can tell. Over years, it has an effect on you. It's like marijuana.

Okay. Very similar. NYAMCHAK DETSENA.

Oh, what's the other half of the balance? CHINGWA and GUPPA. What's GUPPA?

Thinking about dinner. Thinking about your problems. Thinking about that person, the last person who did something to you, which is the worst one, because that destroys your meditation.

All right. Like, at least think about dinner. And don't think about the person who did something to you.

Because thinking about the person who did something to you destroys your meditation very quickly. Dinner just kind of, kind of wipes out slowly. Okay.

DETSENA GANGSA DE GYULA. In the mind of that person, during that state of meditation, THOBPA NGUNGYULA. What's THOBPA?

With no S. Huh? Yeah, wrong idea.

R-T-O-G. Wrong idea. R-T-O-G-S.

Realization. When you debate, yeah, you're going to ask the person, he doesn't have THOBPA at that time. Do you mean with a S or without a S?

You have to ask. Do you mean he doesn't have a realization or you mean he doesn't have a wrong idea? Okay.

THOBPA ME KYANG. THOBPA NGUNGYULA ME. He does not have a manifest form of a certain wrong idea.

What wrong idea? I'm in control of my body. I'll just call Michael Moore.

I'll get those antibiotics. Third day knocks him out. You know.

Okay. Does that mean you shouldn't buy antibiotics? No, it means you should load them.

You see? They are neutral. They are empty.

They have no power and they have no non-power. They have all the potential in the world. Load them.

Take them. Call Michael Moore. Eat what he tells you to eat.

But first, take care of Mercedes who also has a cold. Got it? And then the antibiotics will work.

Maybe. Okay. THOBPA NGUNGYULA ME KYANG.

So, okay. Even though he doesn't have that manifest form of his wrong idea anymore. Right?

What's his wrong idea? I'm in control. Give me the phone.

Okay. ME KYANG. NGAM SHA DE LE LANG.

DE LE LANG. Yeah. When he comes out of it, LANG means to come out.

LANG. NGAL DANG DANG DANG DU CHIN YANG. Right?

DANG and LANG are the same. DANG is... LANG is more colloquial.

DANG is more scriptural. To get up. Once he gets up out of that meditation, JAE, you had LAK JAE.

Lama Krishna taught you LAK JAE this weekend. What's LAK JAE? An impression made by the hand.

Like, if you keep thinking nasty thoughts about the person you don't like, you get a LAK JAE for it. It gets to be an imprint in your mind. Then when you see them, you think of them immediately.

They show their face and you think of me. Because you... By thinking about them over and over in the same way, you put a LAK JAE in your mind.

Okay? A handprint. So, JAE...

What's JAE and JAE THOB? Yes, you know. Yeah.

After the meditation, it's done. After. So, JAE means...

LANG JAE means after you come out of the meditation, DE GYU LA, in his mind, okay, in his mental continuum, THOB PA LUNG GYUR KYE. THOB PA LUNG GYUR KYE. It comes back.

The manifest form comes back. THOB PA LUNG GYUR KYE. Got it?

So, after translator class, for like half an hour, he's like, he was right. I'm not in control of my body. I'm not going to get upset at Dr. Moore for giving me the wrong antibiotic. You know? Like that. I'm not in control.

[Speaker 2]
Right?

[Speaker 1]
But then that wears off. That wears off. He comes out of that state and it comes up again.

[Speaker 2]
Okay?

[Speaker 1]
Why is that a proof? What's he trying to prove? What were we trying to prove?

That's our reason. That's our reason. We're saying, because it comes back.

Because it comes back. But what are we trying to prove with that statement? Yeah.

He's not going to reach nirvana just by understanding he's not in control. He's not going to reach nirvana just by understanding that he's not in control because the wrong idea comes back. When he comes out of his meditation or he comes out of his post-translation class you know space and somebody cuts him off from the highway it comes back.

Okay? Like that. But then Rangguk gives a second reason.

It's kind of beautiful. Rangguk says, Do you know what nyamba means with an S? Nyams?

Nyamba means to degenerate or to lose its power or to be lost or something like that. Okay? Nyam can also mean a gesture in dance.

Same spelling. So be careful.

[Speaker 2]
Okay?

[Speaker 1]
You don't want to accuse a dancer of degenerating. All right. The nupamanyam.

The nupa. The power. The power or the energy of the panjagile.

Say again? Yeah, the projecting karma. What are two kinds of karma taught in the Abhidharma?

Panjagile and in Tibetan. Come on. Dzogjagile.

Say panjagile. Dzogjagile. Panjagile.

Dzogjagile. In the Abhidharma, they compare it to what? Do you remember?

Yeah, that's more classical. That's one, but that's more classical. Michelangelo's getting famous.

He's got so many commissions that now he just sketches this thing out. And then he calls like 15 assistants and says, paint it. I'm off to the next chapel.

You fill in the colors. I'm off to the next chapel. So which one is the panjagile?

Yeah, the person, Michelangelo's making a panjagile. He's a panjagile. He's throwing you into your next life.

Pan means to throw or to shoot an arrow. Say da. Pang.

Da pang. Means to shoot an arrow. Da pangpun.

Da pangpun. What's a lopun? Acharya.

So what's a da pangpun? It's your archery teacher. Very famous in the scriptures.

Da pangpun. Your archery master. So, one karma throws you into your next life.

You're going to be a dog. Boom. You're a dog.

But then dzogjagile. Then there's the finishing karma. But you have this really cool design on your body and a really cute tail.

And you get to be, you get to live with Ani Palma for 19 years or something. Like that. Okay, no.

That happens, right? The panjagile was migewa. Migewa.

It's a bad karma. You're born as a dog. But the dzogjagile was a good karma.

Yeah, you're like the prettiest dog in Bui. And you get to be pampered by Lama Palma for the whole rest of your life. You know.

Okay, that happens. And the nyupa of that kind of karma has not nyamba in him. The power of the karma that's going to throw him into another lousy birth, right?

Has not, has not been diminished. So he cannot have a chained nirvana just by understanding that he doesn't control Dr. Moore's medicine. Got it?

Okay, got it? So we gave him two reasons. First one was he's gonna, the bad ideas are gonna come back up in his mind.

A. B. It hasn't done anything to stop his, stop his being thrown into a next birth.

Okay? Because nirvana would be not being thrown like that. Okay?

[Speaker 2]
All right.

[Speaker 1]
Okay. It's okay. Who did that, Alistair?

Oh. Ted Lemon. We were in a car.

Something new broke. I don't remember. But, Lama Krishna says, is this what they mean when they say a car is a lemon?

[Speaker 2]
Okay.

[Speaker 1]
Okay. That's without reaching the vision. Yeah, it didn't have anything to do with my karma.

Oh yeah. Okay. Suppose that during this instant...

Yeah. The thoughts come back. Right?

Okay. And, it's not a because, but it's an and. And they still have the potential for karma to project the mind stream.

Okay. So here we go. So that was pretty good.

Isn't it true that it can't be the case that you attain nirvana and blah blah blah blah? And he said, why? And we say, because although it is the case that there does not exist in the mind of this person any manifest form of that wrong idea during their deep meditation, this idea reasserts itself to there in their mind after they come up out of this meditation.

Okay, got it? Say uh-huh. Uh-huh.

Okay. Alright. Moreover, the...

What do you call it? The energy of projecting karma is still there in this person's mind without having... What do you call it?

Nyamba. Seeing it? Yeah, great.

Diminished.

[Speaker 2]
Okay.

[Speaker 1]
What's that imply about seeing emptiness directly? Yeah. That implies that if you see our version of emptiness, it would take that power away or diminish it.

He didn't say pangba, he said nyamba. Okay, diminish it. Okay.

You don't become an arhat the day you see emptiness directly, but it diminishes the nupa. It diminishes the capacity.

[Speaker 2]
Okay.

[Speaker 1]
The potential, right? Here we go. Ek, do, tin.

Tak, tambo, der. Tak, tambo means the first reason. Now, are we going to say it is so true or are we going to say are you telling me the first reason above is true?

Yeah, the first one. Because who gave that reason? We did.

Okay. Alright. So what did he say between there?

Tak, tambo. Tak, tambo, der. Teacher.

What? Or tamadu. Tak, tambo, der.

Tamadu. I disagree with the first reason. They never give his comments, right?

He never gets to talk. We just start off on our thing. Well, the first reason is so true.

Okay. But it's understood that in between there he said your first reason is wrong. What was our first reason?

I scolded up already. What was our first reason? Yeah, it's going to come back.

If he didn't see emptiness of his illness, if he just thought he's not in control of it, he's going to come back that being upset about his illness, right?

[Speaker 2]
Okay.

[Speaker 1]
What's that imply about seeing the real emptiness of his illness? He won't get upset. So, how does Ningbo know if his view of emptiness is correct with regard to his illness?

If he's chill, he's getting close. If he's getting upset or he's like, God, this is taking so long, you know, if he starts to get upset, that's a sign that his view is lower. Got it?

It's the barometer of your view how upset you're getting about crap that happens to you. Okay? That's the litmus test of your view.

Okay? How long do you stay upset? How long can you sustain being upset?

Because that shows you how good or bad your view is. Let's read the whole thing. Starting here.

One, two, three. One, two, three. Okay.

Say, tsorn du. Tsorn du. Tsorn du.

It's not tsorn tu. It's tsorn du. And it's a big difference.

Very important difference. Dushye. What's dushye?

Sukme. Tsorme. Dushime.

Dujeme. Namashepame. Okay?

The Heart Sutra. You don't have a body. You can't feel anything.

You can't tell the difference between anything. Okay? Forget what they say.

What is this stupid translation? No, discrimination is the good one. Conception.

Conception. That's a wrong translation. Dushye can mean conception.

It doesn't mean it here. Discrimination. He's big.

He's tall. He's my friend. He's my enemy.

Okay? Dushye. Duchi.

All the other parts of you that aren't in the other four. Which is a lot of stuff. You can call it the heap of other stuff.

Number five. Then you're just your awareness. Your raw awareness.

It's easy to call it consciousness and then you kind of let it go and you don't think about what it means. You are aware. It's like some kind of miracle.

It's a miracle. You know, you think your life is bad? You're aware.

You know? No, I mean you could be out and stuck out in outer space in some kind of other state of mind. Where you're not aware of anything.

Nothing. Not even yourself. There's people like that.

Many more than there are humans. Right? We can see the sky.

I can have a feeling. I can be mad at my partner. You know?

Thank God. You know? At least I have some kind of awareness.

It's a big deal to have a number sepe pumbo. Okay? It's a good deal.

It's nice. Then you can practice Dharma. Okay, anyway.

So, tatam buddhayatah. Dushe me. Dushe me.

Dushe mepe nyom juk. Samapati. Yeah.

The meditation where you reach a point where you don't discriminate between anything. You know? Nothing's good.

Nothing's bad. I don't feel hot. I don't feel cold.

You know? I haven't been here for two hours. I haven't been here for two minutes.

It's all the same. Dushe me. Okay?

You're not discriminating between anything anymore. You're just totally beyond. Dushe me.

Nyom juk. Okay? Nyambar shape khanzak.

the person who is in that meditation, they give up, in their mind, tsor ndu. Good. He made it a heap of field disks.

He don't have field disks anymore. What's that mean? He doesn't have feeling and discrimination.

So, he made it into a new word, field disk. Say, tsor ndu. It's sorwa dang dushe.

Right? And he's like, come on, everybody knows sorwa dang dushe. Why do I have to say so much?

Tsor ndu. Field disk. He don't have field disks anymore.

Okay? Got it? Rakpa.

Obvious forms. Obvious forms. Gross forms.

What's the implication? Oh. So, a person in that kind of deep meditation no longer has the capacity of tsorwa.

You could poke him with a pen and what would happen? They don't feel it. They wouldn't feel it.

He wouldn't feel it. Right? You could put McDonald's French fries right under his nose.

He's like. He doesn't smell it. You see?

And then you can be nice to him or you can be mean to him or it could be cold, it could be hot. You know? It could be loud in the temple, it could be totally silent.

But he doesn't have dushe. So, he don't care. There's no discrimination.

He can't tell anything from anything else. That's what dushe means. He can't tell anything from anything else.

And he's like, senseless. No good, no bad, no feeling. This is in the Yoga Sutra.

This is a goal in the Yoga Sutra, in the first chapter. What is it? Asmita.

What is it called? Vikalpa. Huh?

Kalpa. Vikalpa. Asmita.

It's called Asmita. I is-ness. I am-ness.

You reach a state where I'm just like, I am. You know? Okay?

So, when you reach that state, although it is the case that you don't have, you can get into a state of just deep meditation where it is the case where you don't longer have any feeling or any discrimination. That's true. Kyang.

What? But, nyam juk dey dey lang. Lang, dang.

Nyal dang dang. Yeah, when you come up out of that meditation, jay su, after that, son do rakpa kye. Yeah, the obvious forms of feeling and discrimination, they return to you.

Dabu. Dabu. It's just like that.

He's drawing a parallel case. Okay, it's called, say, rakpa? Gotsung.

Parallel case. Rakpa gotsung. Say, rakpa gotsung.

Like, the guy can't get it. What can he get? If nimbo, like, thinks all day about, you know, he's not in control of his body, yeah, he'll get rid of his upset for a while and then he'll forget again because he'll get, all the snot will come out and he'll say, this is gross, you know, like, like, why can't I get better?

You know, how come his medication doesn't work? You know, then it, it re-arises, right? The upset comes back because he didn't find the real antidote.

It's just like those yogis who go into deep meditation. They are no longer feeling anything or aware of anything. Same thing.

But then, they come out, somebody calls them, hey, stupid, what were you doing just now? They're like, I'm not stupid. Right?

Then the Torah Dusha come back. They come back worse. And we understand that to be a useless meditation.

Not, not useful. Ultimately. It doesn't stop your mental afflictions.

It can put you in a place where you can deal with them easier. If you're chill, you can deal with life easier. But it's not gonna change your life.

Right? That doesn't change your life. You're still gonna meet irritating people.

Right? So, it's just like that. It's just like that.

We're comparing your, your idea about how you're gonna get to Nirvana by understanding that you don't control your body. We're comparing how temporary that's gonna help you to this meditation we just spaced out for half an hour. You think that's gonna help you.

You say, does it help? Reishik. Mungirwa.

Say Reishik. Reishik. Mungirwa.

Mungirwa. Reishik. Reishik.

For a while, it helps. For a while, it helps. Mungirwa, manifest form of upset, but not the seed for getting upset.

It will come back. Okay? That's very important, right?

That's really important. People are selling you spiritual paths all day long, especially at Diamond Mountain. You know, like, there's like a hundred spiritual path used car salesmen here.

You know? And they're all saying, oh, here's the real spiritual path, you know? And you're like, oh yeah, I'll try that.

And then you try it and it works for a while and then it wears off. Or you move to Hawaii or something and then it wears off. It wears off.

You can't help it. It just wears off. You're like, God, back at Diamond Mountain they didn't have mildew.

You know? Like that, no, it wears off. It's ridiculous to think that by moving you're gonna be happier.

It's impossible. It doesn't happen. Right?

So anyway, uh, it's just temporary. And then it will reassert itself because the seed is still there. It did not address the seed.

A change of address does not change your mental seeds. Okay, Tantra Bodhita. Uh, the first reason above, let's start the refreshments because people are getting yancy.

I hope someone did them. Okay, can we get them, can we get them going? Okay, first of all, it is true, uh, because it's just like the case of a person, uh, who goes into deep meditation, deep meditation, where they no longer have any manifest uh, forms of feeling and discrimination.

But then afterwards, when they come out of this meditation, uh, these manifest, we don't want to say manifest, we want to use a different word, right? Obvious? Obvious forms of feeling arise again.

Okay? By the way, when you say tsondurakpa, that's a mayangak. What's the, what's a mayangak?

What's the classic mayangak in the Vinaya? Yeah, Devadatta, the monk called Sai Jin, he's really fat and he never eats during the day. Yeah, yeah, yeah, okay?

Yeah, the implication. So, an implication is pemba, there's that same verb, is thrown off. An implication is thrown off.

So what's the implication here? In a, in a Dushinmabhim Nyomjuk, tsondurakpa kak, it is true that you can overcome or you can stop obvious forms of feeling and discrimination during this kind of deep meditation. But you still have, you still have tsorondushe.

You still have tsorondushe. Okay? You're still stuck in the, the two, why does he, why, why are they picking on tsorondushe?

Huh? They cause all the trouble. First chapter Abhidharmakosha.

Pumbo nam le tsowa dandushe. As in, yeah, la sopa. Lokshik Pumbasak.

Pumbo nam le tsowa dandushe, Lokshik Pumbasak. Korwe gyudam ringyur chir. Because they are the main causes of samsara, then two of the mental functions out of the 50, however you want to say there are, are set aside as separate skandhas because they cause all the trouble.

I feel good. This person makes me feel bad. I have to hurt them.

This person makes me feel good. I have to get them.

[Speaker 2]
Okay?

[Speaker 1]
And this is good and this is bad. You know, those are the two mental functions that cause all our trouble. Do you get rid of them during a discrimination-less meditation?

Yeah. He doesn't even say temporary. He doesn't even give them that much.

He did not say reinsik. He did not say mungyur. He said rakpa.

You get rid of their obvious form but you don't even get rid of their manifest. You see, you're still having some feeling and you're still having some discrimination. It's not a path for a Buddhist to sit and meditate all day and be calm because you're getting older and you'll come out of the meditation, you'll probably have a cold and you'll be upset again.

And it comes back. Let's, we proved it with logic. Let's prove it with scripture.

One, two, three. pe nyi le tong pa nyi dak chal we sem gag pa la ya kye kyur te du she pe nyong chuk shin she sung pe chik Okay. And that's true because Blank says, yeah, the very same book.

Okay. Got it? In a mind that is still without emptiness, they may stop.

What's they? What's they? Upset at Michael Moore's medicine.

They may stop but they'll arise again. You may be able to stop that irritation for a while but it will come back. Why?

Why? It's just like the deep meditation where you're free of discrimination. The minute you come out of that meditation, you are still tasting cookies and evaluating.

I like Cheetos. I don't like chocolate chip cookies or the opposite. Okay.

I'll take one.

[Speaker 2]
Okay.

[Speaker 1]
Now we're reaching a more important point because he says, Tak ni ba der. Tak ni ba der. Alistair says up.

Do you agree? Tak ni ba der tau. Do you agree?

Is it, is it Rang Lok saying the second reason is so true? Okay, it is.

[Speaker 2]
Okay.

[Speaker 1]
I think this reason is much more important. Why? What's he talking about?

He said, he's not going to reach Nirvana just because he has ten minutes of clarity about, right? It's getting shorter, right? About, about whether he can control himself and his body, right?

He's not going to reach Nirvana just from that. Why? Well, first of all, it's going to come back.

The upset's going to come back. Second of all, what? Do you remember?

Yeah. The potency of the karma which is going to throw him into another birth has not been diminished at all by him understanding that he's not in control of his body. Okay?

Got it? This is an important one, I think. This one's really important.

You know? Why? We would like to diminish this seed.

Okay? We would like to diminish this seed. You don't remember how miserable it was to be born.

Okay? I met a lady recently who gave birth to her daughter in a yurt by herself. Right?

Talked to her about whether it was painful or, you know, something that hurt, right? So, it's been too long since we went through it, right? You don't want to go through it again.

You don't want to... You're never going to end up in a... You'll never get a chance like this because we haven't been good enough in this life.

Last time we were good enough to get to Diamond Mountain. We're not good enough to get to Diamond Mountain anymore. We got to pull it off in this life.

If you... You should want to get rid of that karma. You should want to nyamba that karma.

Right? You want to find something that can stop the karma that's going to make you come back in a body of flesh and bone. When you could have had a body of light.

Okay? This realm is a mistake. This world is...

This whole planet is an error in the universe. Right? This is like...

I don't know. It should be recalled. You know?

It's like a defective car. There's nothing works in this planet. It's all defective.

The whole planet is defective. And everybody in it is defective. There are whole planets where people are made of light and they never have fights with anybody and everything's happy and, you know, there are heavens and we're not there.

[Speaker 2]
Okay?

[Speaker 1]
So, it's important not to... It's important to find something that will get you out of this kind of defective merchandise.

[Speaker 2]
Okay?

[Speaker 1]
You have... Uh... Ta-nyi-pa-da-ta.

It is so true that his meditation is not going to get him out of that karma that's going to throw him back in a defective world because... Okay? Uh...

Okay, got it? Got it?

[Speaker 2]
Okay.

[Speaker 1]
Okay. We're going to Kamba accent. You ready?

First, you have to take a bite of a cookie. And then you start reading. Kola ve.

Kola ve. Kon-sha-de-gyu-la. Ken-ze-kyu-le-me-ba-ta.

Kon-sha-de-gyu-la-le-de-la. Sun-yep-che-gi-se-ba-me-be-che. Mm.

Hmm, it is so the case that a person like this no longer has any what? Penjekile? Projecting karma in their, in the stream of their mind, okay.

Because it is the case that the same person no longer possesses the kind of, how do you want to try and say sepa, let's say, what? Let's try that, yeah. The kind of craving which soon depths that karma.

Anybody got ideas? Who said? Yeah, nice.

Okay. I'm going to say activates. Okay.

What's my classic example for here? It was a really bad movie with John Travolta, Broken Arrow. Who said that?

Okay. Well, there are other bad movies with him, but the one image I can't shake is that he's down in a salt mine and a nuclear device has been put down at the bottom of the mine. He's like 10,000 feet underground, you know?

His flashlight's going out and some terrorist has put a nuclear device down there. He's straddling the bomb and he's trying to pull the right wire out, you know, and I'm thinking, God, that's going to hurt, you know, right? Is he trying to destroy the bomb?

No, he's just trying to destroy the, what do they call it? The trigger, the plutonium trigger, right? And your past karma that's going to throw you into sucky rebirths is infinite.

You have billions upon billions of unkind deeds, even in this life, any one of them which is enough to throw you into a lousy rebirth, right? So don't go after, don't try to like dig all the, don't like try to carry the bomb 10,000 feet up the mine shaft and roll it over a cliff or something, you know? Just do what?

Go for the trigger. Just like pull out the Duracell, the AA battery that's going to, you know, trigger the thing. Just pull the Duracell little thing out, you know, and then it's like, you know, and that's what he did, right?

He must have. I think he did. He's still around.

So instead of working on the karma, instead of trying to remove the whole store of karma, fourth chapter of the Yoga Sutra, by the way, is all about this, right? Can you just deactivate it? Can you just deactivate it?

In terms of the wheel of life, what are we talking about? Say, Gepa Sepa, Gupa Lemba, Chupa Siwa, Sipa, Chupa Sipa, Chupa Kewa, Gepa Sepa, the kind of craving or desire which triggers the bomb, number eight, link number eight, Gupa Lemba, grasping. The final moments of that Sepa, the final moments of number eight are called Lemba, taking, grasping, right?

That's the triggering moment. And then Sipa, Sipa Khorlo, right? Then Sipa what?

The karma is activated, okay? What's the difference between Nyipa Dujagile and Chupa Sipa? Link number two is the guy making pot, making fresh karma.

Chupa Sipa, loaded, finally loaded, just about to explode karma, Chupa Sipa. So they're both karma, but one is much more activated, right? Chupa Sipa.

Then it flops over into Kewa, rebirth, okay? So he's talking about, can you disable the bomb at Gepa Sepa at the point of craving? What's the nature of that craving?

What is it? It's happening in the final moments of your life. It's happening in the final moments of your life.

But what's it focused on? It's focused on me. Like, oh my God, what will happen to me if the body goes?

Where will I be? What will I be? I mean, you don't worry about it now because you have a body.

But you're lying in your bed, the nurse says you're going to die today. And then you're like, my mom got that when she was dying. She got this thing.

She wrote me. I remember she died near Easter. She wrote me on Easter.

She sent me a painting of Jesus. And that's the last thing I ever heard from her. And she said, I don't know who's running me anymore.

I don't know what I'm going to be if the body goes. And that was it. That's the last thing she ever wrote to me.

She said, maybe Jesus or something. And that was it. So you have this fear focused on me at the last minute.

That's enough to what? That triggers the plutonium. That triggers the bomb.

And then you flop over into a new rebirth, right? So what is Ron Luke accusing Venerable Nyingbo of now? Like, we already accused him of his mental afflictions are going to come back ten minutes after he realizes that he's not in control of his body, right?

That's not all, Nyingbo. There's another problem. What's the other problem?

It's not going to affect the karma. It's not going to diminish the power of the karma. And then he says, but wait, Geshe Michael.

He's like, but wait, Geshe Michael. I don't have that kind of karma that's going to project me into a new life. And we say, why do you say that?

And he says, because I don't have the trigger. Got it? I don't have the trigger that's going to act it.

Okay, I admit I have all this karma. I could probably be born as a javelina in Dime Mountain. You know?

It's true. He like admitted it. But Geshe Michael, sepa me.

I don't have that kind of... I'm not going to think that about me in the last moments of my life. In the last moments of my life, the scariest moments of your whole 50, 70 years, whatever, right?

The moments of least clarity in your whole existence. I'm not going to get upset. Yeah, good luck.

Okay. No, that's the deal. That's the deal.

Is your... Why do you make us so strong that... If you want a test, I'll give you a test.

Go stand at the Grand Canyon like this. And have your friend hold your shoulders, you know? And then have them go like this.

And if you don't feel any like this, you don't have sepa. Okay? Really.

But don't practice too much because you might slip. Oh. I'm going to put this...

I'm going to do this, right? Why? Yeah, this is the other guy talking.

Okay? Let's read this together. One.

Oh. I'll give you a clue. It's the other guy talking.

So you're going to go up or down? Up, because he's still saying what he believes. Okay?

One, two, three. Now. And that is so the case.

Because this person no longer possesses, yeah, the kind of craving that is brought on by the misunderstanding where they think, where they believe that the person is self-standing and substantial. Here we are. Here's the Ningbo case.

So I say, look, Ningbo, two problems. First of all, if all you understand is that you're not in control of your body and then you don't get upset at Dr. Mora, that's not going to help. Why?

First, because it's not strong enough to stop him from thinking about Dr. Mora. It'll come back. The thought about Dr. Mora will come back again in half an hour. Next time he throws up or something. Okay? And then secondly, it's not strong enough to diminish the power of the karma which is going to throw you into another birth.

And you say, yeah, it is strong enough to diminish the power. And you say, because I'm not even trying to diminish the power of the karma I'm working on now. Trigger.

Then I say, that doesn't help to trigger. And you say, it does so help to trigger because I won't have the kind of craving in the last moments of my life where I believe I'm in control. Okay?

And that's true. It's true. Okay?

It's true. He says, I'm not going to have the kind of craving where I think I'm in control. So I'm not going to have the craving that triggers my rebirth.

Then what do we say? What's he say up there? What's the last thing in the Tibetan?

Makyab. Makyab. Makyab means, look, Nyingbo, what you said is true but the conclusion you drew from it is wrong.

I'll say it again. What you said is true but the conclusion you drew from it is wrong. What did he say?

I'm not going to have the kind of craving where I think I'm in control. What conclusion did he draw from that? And I'm not going to have the craving that triggers my next rebirth.

And that's a wrong conclusion, false conclusion. What's the implication? There's some other kind of craving that triggers your rebirth, triggers the karma, right?

It ain't enough not to have a craving for your body. It's not enough. Okay, I admit, you're not going to have that craving.

You're not going to think you're in control of your body. But that's not the one that triggers the karma. Got it?

Macabre means not going to help, not enough. Got it? That's another reason why not to entertain lousy views of what emptiness is.

Because when you need them, they're not going to help you. You see what I mean? At the most important moment in your life, God damn, you know, in two minutes, they say don't put ice near a dying person.

Don't put a cup with a, don't put a, what do you call it, a cocktail with any ice in it. Don't put orange juice with ice in it next to them. Why?

If in the last throes they touch the ice, they'll get this craving for warmth. That's a sepa, triggers a hell-worm rebirth. Just that few seconds.

Because the mind is so sensitive at that time. It's in those few seconds that the mind is triggering the karma to throw you anywhere. Because you have all possible seeds in you.

You have all possible seeds in you. You know, don't put them in too hot of a room. Why?

They'll want cold and they'll be born in a hell-room, a cold hell-room. You see, like that. Like, like, and they led a good life.

They led a good life. They have a thousand good karmas for every cold hell-room karma. But, but you made them hot at the moment, at the crucial moment you made them hot.

You see, like that. Don't go grabbing them. Don't go crying over them.

Don't go screaming. Don't go stabbing things into them. Leave them alone.

You know, let them die peacefully. Okay, very peacefully. Okay, like that.

Then the sundep, then the triggering process will go better. Got it? Okay.

What should I do with this paragraph? Indent it. Why?

It's still Nyingbo talking. I'm sorry to pick on you. You'll probably get better tonight.

You'll use up all that karma by being picked on by Geshe Michael. That's what I always do. I never really matter anybody.

Okay. By the way, what was the verb for him saying that? Last line.

We don't say he said. We said he claimed. Right, ser.

We got to go back and change the verb. Now, someone comes along and claims. And to that we say, what?

Give me this and then we'll debate. In English. Yeah, that doesn't necessarily follow.

[Speaker 2]
Yeah.

[Speaker 1]
Okay. I admit you're not going to have that kind of craving, but it doesn't follow that you're not going to have any craving that triggers your next rebirth. Okay, got it?

Okay. Okay. The geeku is Aaron.

Doug Binoff is sitting in the right area. Sorry. Never sit there or there.

So we want this, we want it cleared. Anybody over there has to face this way. Anybody over there has to face this way.

We need room for Doug Binoff's partner who is Alistair Holmes. Hey. My cap.

And then I promised Ben Kramer he could pick on somebody tonight. We'll just do like 15, 20 minutes. Geeku law, there's got to be a straight row right here, facing in.

Body to body, like the javelinas when we put out a big plate of spaghetti. And then on this side, everybody facing in this way, but a straight line. Your knees should be on this line.

Yeah, you're fine. Rob Ho has to move up here. Your knees should line up about four inches to the outside of Doug's knee.

Very straight line, right here. Just whip him into shape, Geeku law. I mean, get yourself a rosary.

Okay, first thing is what? We go very respectfully. Yeah.

We respect you. Useless. Can I move this?

Okay. What do you think about this? Uh...

Nyingbo rangyatupa yinmei chir. You better think about what you say before you answer. Dhammadup.

Nyingbo rangyatupa mayimata. Are you telling us Nyingbo is not self-standing? Duh.

Who said duh? Mayimtae? Mayimtae!

Why the hell not? Why is he not rangyatupa? Very good.

Nyingbo chir chen. Nyingbo chir chen. Rangyatupa mayimtae, nepa yinmei chir.

Nepa yinmei chir. So let's take Venerable Nyingbo. He's not self-standing because he's sick.

Nyingbata. Duh? Duh.

Okay. We're just checking that. Nepa yinma rangyatupa mayimbe chirbata.

Are you saying that anyone who has an illness is not self-standing? Okay. Nyingbo nepa yinbata.

Nyingbo nepa yinbata. So are you... Is Nyingbo sick or not?

Duh. Nyingbo, stand up! Nyingbo chir chen.

Rangyatupa mayimbata. Rangyatupa mayimbata. Nyingbo is not self-standing.

Huh? By the way, you can... Anybody within three rows can throw in something.

Okay? Ah. La.

La means excuse me, your ignorant self. I didn't hear you. La.

Nyingbo nam ke metho yinbata. Nyingbo nam... Nyingbo nam ke metho yinbata.

Nyingbo nam ke metho yinbata. Are you telling me Nyingbo is a flower that grows in mid-air with no soil or sun or rain? No, I'm asking you.

Don't talk to me. Yes or no, Mr. Ritesh? Huh?

Nyingbata. Are you saying he is? Oh, okay.

Duh. You said duh. Okay.

Okay. Metho yinbata. Metho yinbata.

So Nyingbo is a flower. Don't talk. Just say yes or no.

I mean, your job is to say yes or no. Nyingbo metho yinbata.

[Speaker 2]
Nyingbo nam ke metho yinbete.

[Speaker 1]
Because he's a sky flower. Because you said so. You said uh.

Uh. Uh. Say uh.

Uh. Say uh. Uh means what the hell.

What did you say? Nam ke metho yinbata. You just said that sky flowers and flowers are different.

Duh-dah. Duh-dah. That's right.

That's what I said. So nam ke metho yinbata. So sky flower is not a flower?

Oh. Metho yinbata. So flowers don't exist.

What are we going to do after the debate? Maybe we can find somebody more intelligent.

[Speaker 2]
What do you think? Not yet.

[Speaker 1]
No. Okay. Bah.

Bah. You got something over there? Ah.

Metho metho. So there are no flowers. Nam ke metho mebete.

Because there are no sky flowers. Kya machung. Kya machung.

Who said kya machung? Nam ke metho mebata. So you agree there's no such thing as a sky flower?

Nyingbo chechen.

[Speaker 2]
Nyingbo chechen.

[Speaker 1]
Che me mikpa. Che me mikpa. Mayi mba Mayi mba Mayi mba thao.

So are you saying that no one can perceive nyingbo with a valid perception at this moment? That one that you're seeing with your valid perception right now cannot be seen with a valid perception at this moment? Are you saying that?

Chechen good. She said no. Nyingbo che me mikpa yinbata.

Nyingpo tseme migpa yibata. So Nyingpo can be perceived with your correct perception at this moment. Tsema merata.

Nyingpo la tsema merata. Nyingpo la tsema merata. So Nyingpo cannot be perceived at this moment with our correct perceptions.

What does correct mean? Correct meaning, you know, I feel I touch him, I'm not drunk, and I'm not crazy. That's what correct means in this case.

Tseme migpa yibata. Okay, good.

[Speaker 2]
Nyingpo yibata.

[Speaker 1]
Nyingpo yibata. So Nyingpo must exist. Nyingpo yibata.

So he does exist. Nyingpo tsechen. Nam khen metho ma yibata.

So Nyingpo is not the same as a flower that grows in mid-air. He said tsechen. Nyingpo yibata.

Nam khen metho ma yibata. Because Nyingpo exists, and sky flowers don't exist. Okay, we better get back to this.

So, Nyingpo rangya thupa yibata. Nyingpo rangya thupa yibata. So Nyingpo is self-standing, and self-sitting too.

Because he got up on his own. Khyap ma du. So what is self-standing?

So what is self-standing? You can tell us tomorrow if you want. So can we shorten it to a Nyingpo who is in control of his body?

Okay? A Nyingpo who is in control of his body. So, Nyingpo tsechen.

[Speaker 2]
Nyingpo tsechen. Rangya thupa ma yibata.

[Speaker 1]
So he is not self-standing in that sense. Nyingpo, stand up. Nyingpo is in control of his body.

So Nyingpo is in control of his body. Because we asked him to stand up, and he stood up. Khyap ma du.

So what are you going to add to that? I mean, he is in control of his body. You said stand up, and he stood up.

Eva, make Nyingpo stand up. Eva, make Nyingpo stand up. So Nyingpo is not in control of his body.

Somebody else is not in control of his body. So no one is in control of Nyingpo's body. There.

Uh-oh, I think I got us in trouble.

[Speaker 2]
We'll walk over there.

[Speaker 1]
Nyingpo can't go back home.

[Speaker 2]
Yeah, you want to do that?

[Speaker 1]
Meaning? Sapata. Nyingpo le sapata.

[Speaker 2]
So he has control to collect karma?

[Speaker 1]
Because he can't collect karma. You said can, can. That means he has control to collect karma.

So he can collect karma, but he can't collect karma. Because he doesn't have the capacity to collect karma.

[Speaker 2]
So, Naropa Chudu Mewatha.

[Speaker 1]
Naropa Chudu Mewatha. So Naropa never taught the six yogas. What the heck?

There's no use to do the six yogas. There's no reason to do the six yogas. It's useless to do yoga.

You can't control your body. Because you can't control your body. By collecting the right karma.

You can't use the six yogas of Naropa to turn your body into light. Because you have no control over even the karma to control your body. Ohhh, THA.

They never said that. I never said that. Oh, so, Nyingpo Chö Chö, Ranggya Thubpa Yinpa Thao.

Ranggya Thubpa Yinpa Thao. So he can control his body. Can.

If he practices the six yogas, I mean, why else have class? It's to control your body. Right?

You're trying to control what happens to your body by practicing the six yogas.

[Speaker 2]
Okay.

[Speaker 1]
Okay, good, good, good, good. So if Nyingpo can control what happens to his body in ten seconds, he still can't control his body in the present. No, no, I mean, if he can control it in ten seconds, if he can control it in ten seconds, then can't we say he can control his body?

Yeah? He can control his body in ten seconds. He can, too.

Okay, at the count of ten, stand up. One, two, three, four, five, six, seven, eight, nine, ten.

[Speaker 2]
That's right. Stop being silly. Stop being silly.

Huh? He can do that.

[Speaker 1]
Okay, let's talk about that. So, tatana, rankya mena, rankya meva dha. So you're telling us that if you're not in control of your body in the present moment, then you're not in control of your body.

Ludup chöchen, oh, no.

[Speaker 2]
Bok chenpa chöchen.

[Speaker 1]
Bok chenpa chöchen. Denpa mayinbata. Denpa mayinbata.

So I guess those bok chenpa classes are, like, useless. Now it's like a chess game. He has to think, what am I getting at?

Why did I jump to bok chenpa classes? Denpa mayinbata, bok chenpa. Not true?

Bok chenpa classes aren't true? Come on, defend your teacher a little bit. They are true, they are true.

Yeah, they are true, because they reflect the true thought of whom in the emptiness classes, bok chenpa. Whose true thought do they reflect? Arya Nagarjuna, who said, there is no present moment.

La. No problem. So there is no present moment.

So we are not here now. How do you want to speak?

[Speaker 2]
I just thought I'd speak.

[Speaker 1]
Yeah, but they want ultimately or deceptively or conventionally.

[Speaker 2]
I don't think I can speak ultimately.

[Speaker 1]
Okay. Very loud. Louder.

It's got to be, like, triumphant. Hola, so. You guys shut up now.

[Speaker 2]
Thank you. Thank you.

[Speaker 1]
All right. So, we'll stop there. But think about, for your, like, homework, right?

What kind of thought is it that you have to have at the moment of your death to stop the trigger? Okay? What kind of thought, don't tell me now, but what kind of thought do you think would short-circuit the trigger?

You know? And then we have to start practicing it. So for next class, by next class, what kind of thought would short-circuit the trigger?

Okay? Okay. You'll make it to next class.

Okay. Okay. Okay.

Okay, cool. Oh, I just got handed something on the way in. By Beth.

Beth is really doing a beautiful job handling all the foreign editions of things. Like, we get a request from Bulgaria to translate the Diamond Cutter, and she makes a contract that says you can do it and you don't have to pay us anything. And so I got this really beautiful.

This is the Diamond Cutter in Japanese. It just came out today. Okay?

That means we have to go. And this is the Garden that just came out in Chinese. Okay?

Yeah. Okay. Okay, cool.

So thanks, Beth. And John Brady and Christina Pao Cheng, they got the Japanese coin, so I'd like to thank them. Yeah.